ÍáÊ¸ Œ— ¬ÍáÊ¸Á Œ¢ ¬ÍáÊÊ¸à¬ÍáÊ¸ ÈŒëÿÃ – ¬ÍáÊ¸sÿ ¬ÍáÊ¸...

˙ ¬ÍáÊ¸◊Œ— ¬ÍáÊ¸Á◊Œ¢ ¬ÍáÊÊ¸à¬ÍáÊ¸◊ÈŒëÿÃ– ¬ÍáÊ¸Sÿ ¬ÍáÊ¸◊ÊŒÊÿ ¬ÍáÊ¸◊flÊflÁ‡ÊcÿÃH

A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

Vol. 63 September 2018 No. 12

Subhå¶itam

‚Ê ÷ÊÿÊ¸ ÿÊ Á¬˝ÿ¢ ’˝ÍÃ ‚ ¬ÈòÊÊ ÿòÊ ÁŸfl¸ÎÁÃ—–ÃÁã◊òÊ¢ ÿòÊ Áfl‡flÊ‚— ‚ Œ‡ÊÊ ÿòÊ ¡Ë√ÿÃH

She is the real wife who speaks sweetly, he is the trueson with whom father feels at ease, he is a real friend whocan be trusted and that is the true abode where we canmake our living.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

C O N T E N T S1. Subhå¶itam ..... 32. Right Activity is Essential

óBrahmalina Sri Jayadayal Goyandka ..... 53. Path of LoveóNityalilalina Sri Hanumanprasad Poddar ..... 114. How to Remove the Fickleness of Mind?

óBrahmalina Swami Ramsukhdas ..... 145. God Becomes a Slave of BhaktasóSwami Sivananda ..... 186. Vision of God in AllóKeshoram Aggarwal ..... 227. The Perfect ManóHemant Kumar Nilkanth ..... 248. ›r∂ Rådhåís Love-Utterance to ›r∂ Kæ¶ƒa ..... 309. The Trinity of three Inseparable Companions

óLi Hong Chong ..... 3110. Bliss is WithinóSwami Chidananda ..... 3411. A Beneficent Girl ..... 3712. Read and Digest ..... 3913. How to Solve a ProblemóSwami Jyotirmayananda ..... 4014. Indra and Virocana ..... 4415. Song of M∂rå ..... 5016. Man dedicated to Truth and GodóR. Narayana Iyer ..... 5117. Concentrate first on GodóSri Paramahansa Yogananda ..... 5318. A Labour-boyís Honesty ..... 57

19. Truth PrevailsóSwami Akhandananda Saraswati ..... 5920. Divine GraceóVishnuprasad V. Baxi ..... 6221. The Left Hand does.............Right Hand is doing ..... 66

ILLUSTRATIONS1. Pa¤ca Mahå Yaj¤a2. Parama Guru Måruti (Cover)

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EditoróKeshoram Aggarwal Co-EditoróDr. Prem P. LakkarPrinted and Published by Jagdish Prasad Jalan for Gobind Bhawan Karyalaya

Gita Press, Gorakhpur (India)

websites: 1. www. kalyana-kalpataru.org 2. www.gitapress.orge-mail: booksales@ gitapress.org

Right Activity is EssentialóBrahmalina Sri Jayadayal Goyandka

Respect for EldersóOur ancient scriptures show that the cultivation of

obedience to, and the worship and service of parents andother elders, are also principal aspects of Hindu culture. The›rutis, Smætis, G∂tå, Råmåyaƒa, Itihåsas, Puråƒas and theother sacred books, all go to confirm this in unmeasuredterms. The study of these references brings horripilation tothe body and delights the heart. ›r∂ Råma, ›r∂ Lak¶maƒa,›r∂ Bharata and ›r∂ ›atrughna, etc., are considered our ideal,so far as this aspect of Hindu culture is concerned. Thesentiments they gave expression to in regard to this, areexceptionally high and noble and provide inspiration to all.

The Adhyåtma-Råmåyaƒa says that ›r∂ Råmacandra.when going to the forest, spoke to mother Kaikey∂ asfollowsó

Á¬òÊÕ¸ ¡ËÁflÃ¢ ŒÊSÿ Á¬’ÿ¢ Áfl·◊ÈÀ’áÊ◊˜H‚ËÃÊ¢ àÿˇÿ˘Õ ∑§ÊÒ‚ÀÿÊ¢ ⁄UÊÖÿ¢ øÊÁ¬ àÿ¡Êêÿ„U◊˜–

(II. 3. 59-60)ìFor the sake of my father, I can lay down my life,

can quaff the strongest poison and can renounce S∂tå,Kausalyå and even the Kingdom.î

Similarly, the sentiment of worship expressed by Bharatawas also typical of him. The Råmåyaƒa of Vålmik∂describes that on his way to Chitrakuta, Bharata and hisattendants were entertained with great respect by sageBharadwåja who by his supernatural power created allthings, palace, throne, tents and other articles of luxury

6 Kalyana-Kalpataru

necessary for a royal reception, but Bharata felt noattraction for them. Mentally regarding his own Deity asbeing placed on the throne, he offered worship to Him andbowed before Himó

ÃÛÊ ⁄UÊ¡Ê‚Ÿ¢ ÁŒ√ÿ¢ √ÿ¡Ÿ¢ ¿UÛÊ◊fl ø–÷⁄UÃÊ ◊ÁãòÊÁ÷— ‚Êœ¸◊èÿflÃ¸Ã ⁄UÊ¡flÃ˜H•Ê‚Ÿ¢ ¬Í¡ÿÊ◊Ê‚ ⁄UÊ◊ÊÿÊÁ÷¬˝áÊêÿ ø–flÊ‹√ÿ¡Ÿ◊ÊŒÊÿ ãÿ·ËŒà‚ÁøflÊ‚ŸH

(II. 91. 38-39)ìBharata observed there a fine throne, near which were

placed the regal marks of Cåmara and Umbrella andmentally regarding ›r∂ Råma as seated on it, went roundthe throne followed by his ministers. Thinking, again, that›r∂ Råma was placed on the throne, he made obeisanceto the latter and worshipped the throne as well. Andthereafter, taking the Cåmara in hand, he occupied a seatintended for a minister.î

In the end, also, when he heard from ›r∂ Hanumånj∂the happy report of ›r∂ Råmaís imminent return to Ayodhya,overwhelmed with joy and placing ›r∂ Råmaís woodensandals on his head, he at once came out to meet the Lord.Describing this incident, sage Vålm∂ki writesó

•Êÿ¸¬ÊŒÊÒ ªÎ„UËàflÊ ÃÈ Á‡Ê⁄U‚Ê œ◊¸∑§ÊÁflŒ—–¬Êá«ÈU⁄¢U ¿UòÊ◊ÊŒÊÿ ‡ÊÈÄ‹◊ÊÀÿÊ¬‡ÊÊÁ÷Ã◊˜H

* * *¬˝ÊTÁ‹÷¸⁄UÃÊ ÷ÍàflÊ ¬˝NUCÔUÊ ⁄UÊÉÊflÊã◊Èπ—–ÿÕÊÕ¸ŸÊÉÿ¸¬ÊlÊlÒSÃÃÊ ⁄UÊ◊◊¬Í¡ÿÃ˜H

* * *ÃÃÊ Áfl◊ÊŸÊª˝ªÃ¢ ÷⁄UÃÊ ÷˝ÊÃ⁄¢U ÃŒÊ–flflãŒ ¬˝áÊÃÊ ⁄UÊ◊¢ ◊L§USÕÁ◊fl ÷ÊS∑§⁄U◊˜H

(VI. 127. 17-18, 36, 38)

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ìPlacing on his head, the wooden sandals of his elderbrother, ›r∂ Råmacandra, the righteous Bharata took withhim a white umbrella, adorned with garlands of whiteflowers, and a white Cåmara, studded with gold, andworthy of kings. Then, with intense delight in his eyes,he looked up to ›r∂ Råmacandra and stood facing the latter,joining both his palms in adoration. Even from a distance.he offered worship to ›r∂ Råma, through Arghya, Pådya.etc., and bowed before the latter with humility (In themeantime, the aerial car, under ›r∂ Råmaís instruction,descended to the earth and the Lord invited Bharata intoit). Entering that huge aerial car, Bharata, in the courseof obeisance, fell prostrate at the feet of ›r∂ Råmacandra,looking like the veritable sun placed on the Mount Meru.î

The Adhyåtma-Råmåyaƒa records that when ›r∂ Bharataj∂and the mothers reached Chitrakuta, ›r∂ Råmacandrabowed before His eldersó

⁄UÊ◊— Sfl◊ÊÃ⁄¢U flËˇÿ º˝ÈÃ◊ÈàÕÊÿ ¬ÊŒÿÊ—–flflãŒ ‚ÊüÊÈ ‚Ê ¬ÈòÊ◊ÊÁ‹XÔUKÊÃËfl ŒÈ—ÁπÃÊHßÃ⁄UÊ‡ø ÃÕÊ ŸàflÊ ¡ŸŸË ⁄UÉÊÈŸãŒŸ—–ÃÃ— ‚◊ÊªÃ¢ ŒÎ¶ÔUÊ flÁ‡ÊDÔ¢U ◊ÈÁŸ¬ÈXÔUfl◊˜H‚ÊCÔUÊXÔ¢U ¬˝ÁáÊ¬àÿÊ„U œãÿÊ˘S◊ËÁÃ ¬ÈŸ— ¬ÈŸ—–

(II. 9. 9-11)ìObserving his mother, ›r∂ Råma at once got up from

His seat and bowed before her and the latter full of tearsin her eyes pressed the son to her bosom. Thereafter theLord of Raghus offered similar obeisances to His othermothers. Then, seeing the great sage Vasi¶¢ha comingtowards Him, ›r∂ Råma, fell prostrate on the ground andbegan to repeat the words, ëI am blessed, indeed, I amblessed!î

When in response to his prayer, ›r∂ Råma gave Bharata

Right Activity is Essential

8 Kalyana-Kalpataru

the pair of wooden sandals to sustain him during the longseparation of fourteen years, Bharata felt delighted with thegift and bowed before the Lord, again and againó

ªÎ„UËàflÊ ¬ÊŒÈ∑§ ÁŒ√ÿ ÷⁄UÃÊ ⁄U%÷ÍÁ·Ã–⁄UÊ◊¢ ¬ÈŸ— ¬Á⁄U∑˝§êÿ ¬˝áÊŸÊ◊ ¬ÈŸ— ¬ÈŸ—H

(Adhyåtma Råmåyaƒa. II. 9. 51)ìTaking in his hand the pair of sandals studded with

precious stones, ›r∂ Bharata went round ›r∂ Råmacandra,and offered Him obeisances, again and again.î

Thus, the ideals of obedience to elders and salutationand service to them are found upheld and depicted in theRåmåyaƒa at various places. When on the conclusion ofthe period of exile, ›r∂ Råma returned to Ayodhya, thenall the people offered salutations to their respective elders.›r∂ Tulas∂dåsaj∂ saysó

œÊß œ⁄U ªÈ⁄U ø⁄UŸ ‚⁄UÊL§„U – •ŸÈ¡ ‚Á„UÃ •ÁÃ ¬È‹∑§ ÃŸÊL§„UH* * *

‚∑§‹ Ám¡ã„U Á◊Á‹ ŸÊÿ©U ◊ÊÕÊ– œ◊¸ œÈ⁄¢Uœ⁄U ⁄UÉÊÈ∑È§‹ŸÊÕÊHª„U ÷⁄UÃ ¬ÈÁŸ ¬˝÷È ¬Œ ¬¢∑§¡ – Ÿ◊Ã Á¡ã„UÁ„U ‚È⁄U ◊ÈÁŸ ‚¢∑§⁄U •¡H

* * *‚ËÃÊ ø⁄UŸ ÷⁄UÃ Á‚L§ ŸÊflÊ – •ŸÈ¡ ‚◊Ã ¬⁄U◊ ‚Èπ ¬ÊflÊH

(VII. 4. 2-3, 5.1)ìThe Lord ran to clasp the Guruís lotus feet, both He

and His younger brother, with every hair on their bodyerect. Then the champion of the faith, the King of theRaghu-race, made obeisance to all the Bråhmaƒas. NextBharata embraced the Lordís lotus feet, ever worshippedby ›a∆kara, Brahmå and all the gods and sages. Finally,Bharata bowed his head at S∂tåís feet, both he and hisyounger brother, with an intensity of delight.î

And describing how after the coronation all thebrothers served ›r∂ Råma with utmost devotion, Goswåm∂j∂saysó

9

‚flÁ„¢U ‚ÊŸÈ∑Í§‹ ‚’ ÷Êß¸ – ⁄UÊ◊ ø⁄UŸ ⁄UÁÃ •ÁÃ •Áœ∑§Êß¸H

¬˝÷È ◊Èπ ∑§◊‹ Á’‹Ê∑§Ã ⁄U„U„UË¥ – ∑§’„°ÈU ∑Î§¬Ê‹ „U◊Á„U ∑§¿ÈU ∑§„U„UË¥H

„U⁄UŸ ‚∑§‹ üÊ◊ ¬˝÷È üÊ◊ ¬Êß¸ – ª∞ ¡„UÊ° ‚ËÃ‹ •fl°⁄UÊß¸H

÷⁄UÃ ŒËã„U ÁŸ¡ ’‚Ÿ «U‚Êß¸ – ’Ò∆U ¬˝÷È ‚flÁ„¢U ‚’ ÷Êß¸H(VII. 24.1 10, 49.5)

ìAll the brothers waited diligently on Him and servedHim. Their devotion to ›r∂ Råma was most conspicuousand intense. They never ceased to watch His lotus faceon the chance that He might be pleased to speak to them.The Lord, the remover of all weariness, was Himself wearyand repaired to a cool mango grove, where Bharata spreadhis own raiment on the ground, and there the Lord tookHis seat, with all the brothers in attendance.î

In the Dwåpara age, the conduct of the PåƒŒavas sofar as respect to and salutation of elders are concerned, wasquite exceptional and ideal. Men like Dharmavyådha andthe mute CåƒŒåla also attained the supreme state onlythrough services rendered by them to their respectiveparents. The Vai‹ya hermitís son ë›ravaƒaí attained suchincomparable fame through his devoted services to hisparents that his name is even today given as title to aworthy son who shows marked devotion to his parents.

The scriptures contain definite instructions about theoffering of obeisances to parents and other elders, includingeven the elder brother and his wife. Nowadays the customis seen partially observed in some parts of the country,and that also to a very limited extent. We should realizethe gain derived from this practice. When the very sightof persons saluting each other delights even an observerof such salutations, then what is the wonder that therecipient of salutation should be pleased with it. Throughsalutations offered to elders manís longevity, learning, fame

Right Activity is Essential

10 Kalyana-Kalpataru

and strength are increased; he earns a good name in thisworld, obtains honour, and the public looks upon him withrespect. Therefore, even from the practical point of view,the practice is quite beneficial.

And the practice involves neither labour, nor expenditure;and not even any particular length of time is required forit, but the result is glorious. The family in which, all menand women salute their elders, can never be affected byquarrel and strife, for the respect shown during salutationremoves the basis of old strifes and the very possibilityof new quarrels. Even now the custom is prevalent amongus Hindus that when there is a quarrel between twopersons, the elders of society intervene and compose theirdifferences by giving them noble instructions and finally,asking the junior member to salute his elders, teach all howto increase their mutual love and affection. Therefore, itis essentially necessary that customs like offering salutationto elders, which are integral parts of Hindu culture, shouldbe retained and strengthened. I humbly beseech all brothersand sisters that they should make it a point to introducein their families the healthy custom of bowing before eldersat least once in the course of a day.

The habit of saluting the elders is to a certain extentprevalent among the Hindus even today. Almost everyHindu bows down his head before one who is worthy ofhis reverence and is superior to him in learing and beforeBråhmaƒas, Sa≈nyås∂s and other spiritually great souls.This is Hindu culture.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Path of LoveóNityalilalina Sri Hanumanprasad Poddar

The mind of the devotee in the path of Love does noteven conceive the existence of any other object, how, then,will it seek the shelter of any other person or thing? Helooks upon the entire creation, both animate and inanimate,as the external body of his Beloved Lord, he sees nothingelse besides him. Of a devoted wife Goswåm∂ Tulas∂dåsasays in his Råmacaritamånasaó

ìTo the mind of a devoted wife of the foremost rank,no male other than her Lord exists even in dream.î*

The great Mohammedan saint-poet ëRah∂ma (Abdur-Rah∂ma Khån-i-Khånå) says:ó

ìThe lovely form of the Beloved has settled in theseeyes, there is no room left therein for any other beauty;A traveller, says Rah∂ma, will himself go away disappointedwhen he finds the inn packed to the full.î†

The famous Hindi poet Deva has beautifully portrayedin the following immortal lines the mind of the Gop∂s, whichwas so steeped in the Love of ›r∂ Kæ¶ƒa that the wholeof this objective world appeared to them dyed in the colourof their Beloved Lordó

ìA fathomless ocean of ink welled up all of a sudden.And submerged all the three worlds at a sweep like wordsin black ink written on a piece of black paper; who isto discern and decipher them, especially when the mindhas got deranged? Darkness has enveloped the eyes like

* ©UûÊ◊ ∑§ •‚ ’‚ ◊Ÿ ◊Ê„UË¢ – ‚¬Ÿ„È° •ÊŸ ¬ÈL§· ¡ª ŸÊ„UË¥H

†¬˝ËÃ◊ ¿UÁ’ ŸÒŸŸ ’‚Ë, ¬⁄U ¿UÁ’ ∑§„UÊ° ‚◊Êÿ–

÷⁄UË ‚⁄UÊÿ “⁄U„UË◊” ‹Áπ, •Ê¬È ¬ÁÕ∑§ Á»§Á⁄U ¡ÊÿH


the dark night of new moon; A drop of water of the Jambµuriver* has lost its identity in the waves of the Yamunå.

O friend, my mind has gone thoroughly out of control,Having assumed the colour of ›yåma (›r∂ Kæ¶ƒa) ofswarthy form, it has merged in the colour of ›yåmå (andtherefore, cannot be distinguished from Him).†

If anyone comes and speaks to him about anyone else,he does not feel inclined to give ear to him or such wordsdo not enter his ears at all. If he is ever compelled to lendear to such talk, the mind does not turn towards it. Beforethe marriage of Goddess Pårvat∂, when the seven §R¶ispointing out the many defects of Lord ›iva, persuaded Herto withdraw Her heart from the latter and offer it toBhagavån Vi¶ƒu, who, they said, was the repository ofall noble virtues, this very embodiment of the Love of ›iva(Pårvat∂) gave the following memorable reply in theimmortal words of Goswåm∂ Tulas∂dåsaó

ìIt is my persistent vow for crores of births that I shalleither wed ›iva or remain a virgin. Granted that Mahådevais the repository of all vices and Vi¶ƒu the repository ofall virtues; but one who has his heart fixed on anyone,willbe satisfied with him and him alone.î‡

(Råmacaritamånasa)The Gop∂s also similarly said to Uddhava:ó* A celestial river whose waters are said to be of bluish colour.

†•ÊÒø∑§ •ªÊœ Á‚¢œÈ SÿÊ„UË∑§Ê ©U◊Á«∏U •ÊÿÊ– ÃÊ◊¥ ÃËŸÊ¥ ‹Ê∑§ ’ÍÁ«∏U ª∞ ∞∑§ ‚¢ª◊¥H

∑§Ê⁄U-∑§Ê⁄U •Êπ⁄U Á‹π ¡È ∑§Ê⁄U ∑§ÊªŒ ‚È–ãÿÊ⁄U ∑§Á⁄U ’Ê°øÒ ∑§ÊÒŸ, ¡Ê°øÒ ÁøÃ÷¢ª◊¥H•Ê°ÁπŸ◊¥ ÁÃÁ◊⁄U •◊Êfl‚∑§Ë ⁄ÒUŸ Á¡Á◊–¡¢’ÍŸŒ-’È¢Œ ¡◊ÈŸÊ-¡‹-Ã⁄¢Uª◊¥HÿÊ¥ „UË ◊Ÿ ◊⁄UÊ ◊⁄U ∑§Ê◊∑§Ê Ÿ ⁄UsÔÊ ◊Êß¸–SÿÊ◊⁄°Uª uÔÒU ∑§Á⁄U ‚◊ÊŸÊ SÿÊ◊ ⁄¢Uª◊¥H

‡¡ã◊ ∑§ÊÁ≈U ‹Áª ⁄Uª⁄U „U◊Ê⁄UË– ’⁄U©°U ‚¢÷È Ÿ Ã ⁄U„U©°U ∑È§•Ê⁄UËH

◊„ÊŒfl •flªÈŸ ÷flŸ Á’cŸÈ ‚∑§‹ ªÈŸ œÊ◊–¡Á„U ∑§⁄U ◊ŸÈ ⁄U◊ ¡ÊÁ„U ‚Ÿ ÃÁ„U Ã„UË ‚Ÿ ∑§Ê◊H

* * *

13

ìO Uddhava, the heart is guided by its own choice.Leaving sweet fruits like grapes and dates, the insect bredin poison will feed on poisonous plants. The Cakora bird(the Greek partridge) will throw away camphor if the sameis offered to it and will be satisfied with embers. The beewhich pierces through the hardest wood will die rather thanpierce the soft petal of the lotus. The moth hugs the flame,knowing it to be its greatest friend. He alone, says Sµuradåsa,proves attractive to one who has engrossed his mind!î*

Even so, the devotee in the path of Love knows noone else than his Beloved Lord whom he regards as hisall-in-all. He makes Him his sole refuge and taking shelterunder Him just as the fish takes to the water, doeseverything for his sake. Says Goswåm∂ Tulas∂dåsa:ó

ìHe is my only support, my only strength, my onlyhope and the only object of my faith; the eyes of Tulas∂dåsaare rivetted on Råma, and Råma alone just as the eyesof the Cåtaka bird are fixed on the cloud.î†

Like the Cåtaka, who is slolely devoted to the cloud,he has his heart fixed on God alone; it is on Him thathe wholly and solely depends; nay, it is for Him and Himalone that he lives. All his activities including his recreationand rest, his movements, his dealings with others and evenhis beneficent acts, are meant for Him. Exclusive Love forGod being the sole motive of all these activities, they arenaturally propitious to all.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑*™§œÊÒ! ◊Ÿ ◊ÊŸ ∑§Ë ’ÊÃ–ŒÊπ ¿UÊ„UÊ⁄UÊ ¿UÊÁ«∏U •◊ÎÃ»§‹ Á’·∑§Ë⁄UÊ Á’· πÊÃH¡Ê ø∑§Ê⁄U∑§Ê ŒÒ ∑§¬Í⁄U ∑§Ê©U, ÃÁ¡ •¢ªÊ⁄U •ÉÊÊÃ–◊œÈ¬ ∑§⁄UÃ ÉÊ⁄U ∑§Ê⁄U ∑§Ê∆U◊¥, ’°œÃ ∑§◊‹∑§ ¬ÊÃHÖÿÊ¥ ¬Ã¢ª Á„UÃ ¡ÊÁŸ •Ê¬ŸÊ, ŒË¬∑§‚Ê¥ ‹¬≈UÊÃ–“‚Í⁄UŒÊ‚” ¡Ê∑§Ê ◊Ÿ ¡Ê‚Ê¥ ÃÊ∑§Ê ‚Êß ‚È„UÊÃH

†∞∑§ ÷⁄UÊ‚Ê ∞∑§ ’‹ ∞∑§ •Ê‚ ÁflSflÊ‚–∞∑§ ⁄UÊ◊ ÉÊŸ‡ÿÊ◊ Á„UÃ øÊÃ∑§ ÃÈ‹‚ËŒÊ‚H

Path of Love

How to Remove the Fickleness of Mind?óBrahmalina Swami Ramsukhdas

There is a common complaint these days that our minddoes not concentrate and it is fickle. So, to steady the mindand remove its fickleness, an excellent remedy is suggested.

Just study carefully what goes into your mind. It,especially, recollects past incidents, which may includematters of our youth or those of even a few seconds before.Yet all these belong to the past. Things heard, seen, readabout or thought of in times gone by, come to the mindand are recollected. Similarly, some matters of the futuremay crop up in the mind e.g., ìI have to do this thing,I have to go there to meet someone or to do such andsuch business.î In this way, matters of the past and of thefuture come to mind as memories. To remove such thinkingthere are many means and remedies. The best of these isthat whatever comes to mind, treat it as of the past andnot belonging to the present, be indifferent to it, viz., becareful about it that it has no present link. This is not amatter of learning but realize it.

Past is no more and so the incidents relating to pastare also no more. Past incidents are of two kinds; one isthat we ourselves enjoyed pleasures and the other, we assuch, saw, heard, read about and then gave them up. Themind-structure (Manoråjya) has two divisions; the mild andthe sharp. Pleasures, which are remembered without self-indulgence, are called ëmildí and those that are personallyenjoyed by the individual and recollected, are calledëSharp.í Pleasures enjoyed with relish and attachment to

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them are likely to be remembered for long and do not getforgotten easily. Madhusµudanåcårya in his book ëBhakti-Rasåyanaí, saysó

∑§Ê◊∑˝§Ùœ÷ÿF„U„U·¸‡ÊÙ∑§ŒÿÊ˘˘Œÿ— –ÃÊ¬∑§ÊÁpûÊ¡ÃÈŸSÃë¿UÊãÃı ∑§Á∆UŸ¢ ÃÈ ÃàÊ˜H

(I. 5)ìPassion, anger, fear, affection, joy, sorrow, compassion

etc., are feelings, which leave a more lasting impressionon the mind, when it is melted in the same way as lacon getting heated softens and a colour is mixed well init, while on abatement of heat it hardens.î

Lac is hard, but contact with heat makes it soft andit melts. Wax softens by a little heat also. If one sprinklescolour over it when it is hard, the same would slightly stickand could be scrapped off by nail. However, should weplace some wax in a metal cup and heat it over fire andthen add some colour, the colour would get mixed withthe wax. It is also seen when the wax cools. Similarly,when the enjoyed pleasures and occurrences, which meltedour hearts and we got greatly absorbed in these, are likecolour in the melted wax and we are often reminded ofthese incidents. Whatever pleasure we relished in the past,is not at present, but it quickly becomes apparent, todayexactly as before, even though many years have passed.We should strongly hold that this is something of the pastwhich has no connection with the present. So we havenothing to do with it. This is an excellent method to removesuch memories. Therefore, we must feel and experiencethat the happening does not belong to the present withoutdoubt and definitely. These things or actions or companyetc., are of the past and they donít exist now. We wantto eliminate memories of such happenings from our mind,but it is not easy to wipe these out, because when we try

How to Remove the Fickleness of Mind?


to wipe them out, it means that we accept their existenceat present. Thus, making efforts to wipe them out, meansto intensify them. In truth, the past is no more in existenceand if it does not exist, then why to worry about it?Similarly when the mind has no existence, why to worryabout fickleness of mind? It is surprising, that somethingnon-existing should cause us pain and something absentshould cause us fear.

Passion, anger, fear, love, joy, sorrow and compassionóthese seven sensations influence our mind (and melt it);mainly because of attraction or distraction. If one has akeen desire to enjoy pleasure, the keener is the desire, themore the mind melts and the more the pleasure isrecollected and the incident is increasingly recollected.Sharp anger affects the mind (melts it) more and its memoryis not obliterated soon. For some reason, if one isoverwhelmed with fear, then that feeling gets stuck fastin the mind and is not removed easily. And so if thereis love for somebody, that feeling also melts the mind. Someeting a friend gives much joy and the mind is melted.If somebody dies, that causes much grief, which settles inthe mind. If there is less grief, the impact is milder. If onefeels compassionate with somebody, that feeling also settlesdown in the mind. But all these situations do not relateto the presentóthat is absolutely true.

If a dog has a wound in the body, it licks it with thetongue, as there is something in the saliva that heals thewound. But if a monkey has a wound on its body, itrepeatedly scratches the wound, which prevents healing.Similarly there are two different kinds of actionsólickingand scratching. Licking means to forget the incident as itis not present. Scratching means to recollect the incidentof the past and to make effort to wipe it out. If somebodyís

17

son dies and the person is reminded of his sonís death,he mourns the demise of the son, that he did not deservedeath. Others who visit him also remind him. The womanfolkwould lament the passing away of one who played on theirlap and stuck to them actively. They would say that hewas so handsome and so playful! All such words wouldreopen his wounds and increase his grief for long. Andso remembrance of passion, anger, fear etc., would betantamount to deepening of a wound with extendedremembrance. If we were to clean the wound away,however much the depth (force) of the passion, anger, griefor delusion or pleasure be, this was definitely of the pastand not of the present : “ŸÊ‚ÃÙ ÁfllÃ ÷Êfl —” (G∂tå II. 16); ìThatwhich is not, cannot be existent.î For those people forwhom we had affection, attraction and friendship, who diedor separated from us, who stayed somewhere and we stayedelsewhere presently, neither those persons, exist nor thesame place nor time nor condition nor situation exists thesame. For that reason, we should firmly recognise theirabsence or deficiency and believing so, we should ignorethem and at the same time, neither hate them or be attachedto them but be indifferent to them.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

How to Remove the Fickleness of Mind?

He who seeks God with a longing heart can see Him,talk to Him as I am talking to you. Believe my wordswhen I say that God can be seen. But Ah! To whomam I saying these words ? Who will believe me ?

óSri Ramakrishna

God Becomes a Slave of BhaktasóSwami Sivananda

Nirguƒa Brahma has assumed the form of Saguƒa andSåkåra Brahma for the sake of pious meditation ofBhaktas.

God tries His devotees in various ways in the beginning.He puts them to severe trials and tests. Eventually Hebecomes a slave of the Bhaktas. Lord Kæ¶ƒa says, ìI amnot in My control. I am under the complete control of MyBhaktas. They have taken entire possession of My heart.How can I leave them when they have renounced everythingfor My sake only?î

God is full of mercy, love and compassion. He hasbeen described as the ëocean of mercy.í His mercy flowslike the streams of the Ga∆gå and the Yamunå. He isdepicted as having sold Himself, so to say, to His devotees.He willingly suffers endless pain in the eyes of the worldin order to alleviate the sufferings of His devotees. He bearsthe scar left on His chest by the kick of Bhægu as anornament. He wears the skull of His devotees as garlandround His neck. He ran with His Cakra to kill the Asurawho was in the form of a crocodile, when He heard thecry from Gajendra, the Lord of the elephants and gave himsalvation (Gajendra Mosk¶a).

He posed as Inspector of Schools and signed in theregister when Rµupa Kålaj∂ of Ayodhya was very busy inhis worship of Lord Råma and forgot all about hisinspection work.

Lord Råma took the form of a sepoy and did sentinel

19

duty when his sepoy Bhakta in the Punjab left his dutyand attended a Sa∆k∂rtana party.

Lord Råma carried the palanquin of His devotee, late-reputed songster, Bhakta Tyågaråja of Trivadi in Tanjavuredistrict (Tamil Nadu). He also carried water for hisdevoteeís ablution.

You are all aware that, while the dying Ja¢åyu was inthe lap of ›r∂ Råma, Lord Råma caressed the bird whichwas mortally wounded in its heroic efforts to rescue S∂tåfrom the clutches of the demon-king Råvaƒa of Lanka. Hewiped its body with the tresses of His hair. Mark here,the unique, tender care and the affection of ›r∂ Råmatowards His devotee.

When the boy Nåmadeva placed a dish of food beforethe deity of Pandharpur, Vi¢hobå (Lord Kæ¶ƒa) had toassume a human form immediately to eat it.

Lord Kæ¶ƒa became the skilled charioteer of Arjuna inthe battlefield. He hastened from Dwaraka and ran barefootwhen He heard the pathetic cry of Draupad∂ to supplementher cloth.

When M∂rå was about to drown herself in the river,›r∂ Kæ¶ƒa stood before her and put her in His lap. ›r∂ Kæ¶ƒaguided the blind Vilvama∆ga to Brindavan by holding thestick in His hand. When His barber Bhakta was sick, Hetook upon His shoulders the duty of shampooing the Raja;he massaged the feet of the Raja during all the days ofabsence of the barber. He conducted the marriage ceremonyof Naras∂ Bhagataís daughter. He brought ghee for the›råddha of Naras∂ís father and patiently bore the rebukesof Naras∂ís wife.

Lord Kæ¶ƒa acted the part of a menial in carrying moneyto a Nawab to pay the debts of His Bhakta, Dåmåj∂. Hedug a well for His devotee in Pandharpur. Mark here. What

God Becomes a Slave of Bhaktas


kind of work the Lord Himself has done. Work is worship.Work is Pµujå of Nåråyaƒa.

How merciful is the Lord! My hairs stand on ends whenI think of His merciful nature. I become silent and dumb.O Prema! I really pity those Nir∂‹vara-Våd∂s, agnostics,Cårvåks and their dear friends the nihilists, atheists, materialists,socialists, Bolshevists, etc. May God bestow on them goodunderstanding and bliss!

There was a Vai¶ƒava saint by name Nåmmålvåra nearTirunelvely in Tamil Nadu. He was very reputed. He usedto enter into Samådhi under a tamarind tree. Madhura Kaviwas an aspirant. He saw a prominent light in the skyconsecutively for three days. He was not able to understandthis phenomenon on the first day. As it continued for threedays, he began to think that God wanted to help himmysteriously. He directed his steps towards the course ofthe light towards the south from Madurå∂ to Tirunelvely.The light took him to Nåmmålvåra underneath the tamarindtree where he was in Samådhi at that time. Madhura Kavibroke his Samådhi by striking two pieces of stones.Nåmmålvåra blessed Madhura Kavi. Mark here how theLord had helped his Bhakta Madhura Kavi.

When Ekanåtha, the celebrated Maharashtra saint wasin a depressed mood, he heard an Åkå‹avåƒ∂ in the skyasking him to proceed to Swåm∂ Janårdana. He followedthe dictates of God, became a disciple of Swåm∂ Janårdanaand had Dar‹ana of Lord Kæ¶ƒa. This was another methodby which, the Lord had helped his devotee.

Saint Tukåråma of Dehu was instructed or ratherinitiated into the mysteries of the Mantra ìRåma Kæ¶ƒaHariî by Lord Kæ¶ƒa in his dream.

Watch the mysterious ways of the Lord. Feel Hispresence everywhere in the blue sky, in the green verdure,

21

in the rays of the sun, in the cry of that yonder body, inthe sound of the nightingale, in the melodious PraƒavaDhvani of the Ga∆gå. Become merged in Him by constantmeditation of His beautiful form.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

God Becomes a Slave of Bhaktas

Gnosis (the path of knowledge) is difficult to attainand beset with numerous obstacles. The path is ruggedand there is no solid ground for the mind to rest onscarcely one attains it after a hard struggle; yet, lackingin Bhakti, the man fails to win my love.

óRåmåyaƒa

It is your desires that enslave you and make youthink, ëI want thisí or ëI want thatí. Do not act on whatyour enemy, the ego, dictates, seek rather to do the willof the Heavenly father, your sole friend.

óSri Paramahansa Yogananda

Is he not like an animal, who in spite of the studyof the holy scriptures, does not live up to it in a practicalway ? An ass may be carrying a load of sandalwood onhis back but he remains ignorant of its practical utility.

ó(A Sanskrit Quotation)

Vision of God in AllóKeshoram Aggarwal

In Pandharpur there was a fair of Kårtika pilgrimage.Several saints had come, observing the fast of Ekåda‹∂.Even without water all were restless to partake of foodon Dwåda‹∂ day. Someone was kneading flour, someonewas preparing bread and someone was offering food toGod after preparing the meals.

In the meanwhile a black dog arrived. It seemed thatit had also kept fast on Ekådå‹∂ just like Sadhus. Not gettinganything to eat the previous day, that hungry dog tried totouch the flour with mouth or touched the baked breadof other or tried to eat from the tray of the food. EverySadhu cried foul at it, some beat it or some tried to makeit run away. Someone remorsed that it had touched ourfood so it is polluted and no longer it is eatable. OtherSadhu said that it is a black dog and I have read in thereligious scriptures it does not pollute the food so we canpartake of it.

Thus, insulted all round the dog reached to Nåmadevaj∂and ran away with his baked bread. Seeing this Nåmadevaj∂ran after it with the cup of ghee in his hands and exhorted,ëO darling! donít take dry bread, it will cause stomache.There is ghee. I besmear the bread with this ghee thenpartake of it.í Nåmadevaj∂ made it to eat breads besmearedwith ghee. All the Sadhus laughed at the doing ofNåmadevaj∂ and said that Nåmadeva has gone mad. ButNåmadeva did not pay any attention to this.

After filling the belly the dog in human voice said toNåmadeva, ìReally it is you only who look all beings with

23

an equal eye. All the assembled Sadhus here have not beenable to get rid of unequal visionóbut you have assimilatedmy maxim of equal vision in your heart. Saying this Godin the guise of a dog disappeared. All the present Sadhuspraised his luck and felt repentance for not feeding the Godeven after getting an opportunity to do so.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Vision of God in All

The story of ›r∂ Råma takes away the fear of birthand death and rids one of sorrow. It stabilises oneísdispassion, discernment and Bhakti and is a splendid boatto take one across the river of infatuation.

óRåmåyaƒa

The path of Bhakti is sweet from the very beginningand quick in leading a devotee to God. May I, O Lord!Have more and more of Bhakti.

óNåråyaƒ∂yam

Bhakti to ›r∂ Kæ¶ƒa puts an end to all troubles andevils besetting persons belonging to all the four Å‹ramas(stages in life)

ó›r∂mad Bhågavata

The Perfect ManóHemant Kumar Nilkanth

It is not an easy thing to appraise a perfect man at histrue value. Most persons have strange notions about him.Our view as to how he should behave is pre-formed byreading books or by imagination or by ideas current insociety.

To many of us a perfect man should reduce hisnecessities to the barest minimum. He must have intensesympathy for the poor. He must not concern himself withhis own individual salvation but must feel and work forhumanity. With such firmly-fixed preconceived standards ofjudgment we approach saints and fail to understand them.

Some others think that he should speak as little aspossible; and must have a calm, serene appearance, etc.If, instead, he is found laughing with hilarity, busilyengaged in some ìmundaneî work and interested inìworldly matters,î then, alas, however great he may be,he is not a real sage. At the most he is a powerful manendowed with great ability and intelligence and manyordinary virtues, but still a man moving on a ìlowerplaneîóa man moved not by his inner self, but by vitaland mental forces.

But there is no such visible label on the head of aperfect man to make it easy for us to signle him out fromothers. The popular story of a Jewel being given differentvalues by the vegetable-seller, by the cloth merchant andby the jeweller, is applicable here in the matter of theappreciation of a perfect man. In fact, nothing extraordinarily

25

great in any sphere can be properly adjudged, except bythose who have specialized in the matter. Einsteinís theory,they say, is even now thoroughly understood by personswho could be counted on oneís fingers. In the same way,the perfect man is recognized as such only by those whohave an eye to see and a heart to appreciate him.

What, therefore, follows is certainly not the last wordon the subject. It is quite likely to have glaring defects.But an humble attempt is here made to show what a perfectman is. What has been gathered here, is partly by contactwith high souls, partly by reading with the one object ofgetting into the heart of the matter and partly by cogitation,which refused to be dazzled by personalities, howevereminent and by determined firmness, not to be blown awayby wind-currents and cross-currents of powerful ideas. Aslong as one is possessed by dogmatic views as to whata perfect man should be, it is impossible for him to findout the jewel which often lies hidden. A relentless andunbiased search for Truth is necessary for the discoveryof a perfect man.

This is so because one must not forget the central all-important fact that a perfect man is one who is perfect notin any visible, gross sphere, but in the subtle, invisiblesphere of the mind or spirit.

This is all the more so because a perfect man is oftenalmost impenetrable. It is easier to see through the wilesof a villain than through the actions of a saint, inspiredas they always are by motives beyond our imagination. Wemeasure them with the foot-rule of our little minds. Butthough the saint has a human body, that is only a verysmall part of him; but great and grand is he in his uniqueexperiences. His mind or spirit is as vast as space itself.The actions that spring from it, though commonplace in

The Perfect Man


appearance are really extraordinary.For instance, he seems to be absolutely unconcerned

with things that sorely trouble the ìworldly-minded.î Eventhe invasion of a ruthless enemy, the scourge of anepidemic or the ravages of a famine may leave himuntouched. It indicatesóapparentlyóthat he is heartless.

But really it is not so. He remains unmoved becausehe sees what others cannot. He knows that things followtheir appointed destiny and so he believes in allowingthings to take their own course. Then, again, his mere subtlesympathy, though not even expressed, is far more effectivethan the rush and bustle of the total work of others.

His attitude is like that of a river that finds its own course.He lets himself alone and similarly, he lets others evolveaccording to their nature. Thus, he renders the best service,though outwardly, he seems to be absolutely inactive.

To him none is intrinsically superior to another. Heforgets his own self and ignores all distinction. As thereis nothing, which he yearns for, he has not to struggle andconsequently he has no achievement. His soul being all-expansive, he identifies himself with everything withoutdistinction and thus, loses his individuality. The sage,therefore, has no name. He is satisfied with everything andevery circumstance or place. So he is always happy. Tohim changes are but the waves of the OceanóEternity.He rides on them. He alone is the fittest to rule a state,because he has no need.

He knows that things spontaneously produce themselvesin him. He has no preferences or aversions for differentopinions; nay, he has no opinions at all. So he does notdisturb any phenomenon and does not oppose differentopinionsóbut just transcends them. He rests in the evolutionof nature.

27

He remains immersed in Being and so is AbsoluteKnowledge. He does not construct anything and so doesnot destroy. He lives in direct experience. He simplyreceives impressions but does not retain them. He neitherprejudges nor postjudges experience. He anticipates nothing.The past slips away from him as imperceptibly as time.There is no present also for him. He glides with the flowof Time and so he is Time. Outwardly he has no consciousobservations of the world, inwardly no conscious feeling.He enjoys everything and adapts himself everywhere. Lifeand death have no charms or terrors for him. His mindis vacant; he receives impressions not in the mind but inthe spirit. He is a mere living automaton. Sometimes heuses peaceful methods, sometimes violent, according to theneed and condition of the time. He considers the inevitableas the appointment of Destiny and is always at ease.Apparently he is useless to others, but everything is usefulto itself by his mere existence. So the perfect man letseverything have its own achievement. There is nothing thatseems harmful to him.

He is beyond praise and blame. ìNow like a dragon,now like a snake,î he changes with Time and has noinsistence. He is now high, now low. He is quite at easewith events. He treats events as events and is not treatedas an event by them. He is Excellence himself. He letsalone the changes of Time and is not disturbed by thembecause he senses the Time-Spirit. When he senses, he doesnot seek reasons. He sees unity in discord. He has got noìI î and therefore, no interest and so no struggle. He doesnot allow the operations of Destiny to affect him. He hasvirtue but looks as if he has none. He is Man but doesnot appear like one. He makes no plan and so needs noknowledge. He has no deficiency in character and so needs

The Perfect Man


no morality. He has no human affection. He does not seekfor heroic accomplishment; so he has no cause to regretfailure or be elated with success. He receives with delightanything that comes to him and leaves without consciousnessanything that he may have forgotten. He is pure experienceand therefore, true knowledge. He unifies nature and manand equalizes all things in spirit. To him there is no mutualopposition in all things because he lives in experience. Hehimself is conquest over all, in all and between all. So heis empty and everything. He is unconscious and iseverywhere. He thus, mysteriously unifies his own self withits other. He is the totality of qualities, of existences, ofthe urge of creations, of Matter and Mind, of Time andSpace. He is the totality of the spontaneity of nature.

Since things produce themselves spontaneously, hedoes nothing in a sense. But being the totality of thespontaneity of nature, he does everything in another sense.So he produces by not producing. To him everything isin destruction and so in construction. He has no will ofhis own separated from all-pervading Blissful existence,Therefore, he is tranquil in activity.

He does no wrong. He forgets everything in experience.He weeps, he laughs, he cracks jokes, he speaks, he talks,he murmurs and grumbles and does such activitiesspontaneously in sympathy. Thus, he helps the process ofevolution in others. He makes excursion in pure simplicity.He identifies himself with non-distinction. He follows thenature of things and has no personal bias. His influencereaches all things by itself and so the things come into theirown. At times he appears rigid, at times full of vivacityand activity at times still, at times indifferent. Thus, he isthe totality of moods and transcends them. So he is activein tranquility. In fact he is activity, he is tranquility; he

29

is the balance of tranquility and activity.He is not busy with work. He is master of nothing

and master of everything. He identifies himself with theInfinite. His mind is like a mirror and so he is able to dealsuccessfully with things but is not affected by them. Hesenses the wisdom of Time and necessity of circumstancesand in that way he allows the world to take care of itself.

Apparently he has no feelings but he is the fountain-spring of feelings, the very source of feelings. The intensityof his feelings is so tremendous that it seems at standstill,just as the top seems still in its tremendous velocity. Hislove is so all-embracing and extensive and his nerves areso sensitive and subtle that his love reacts to the slightestripple anywhere in the world.

He imitates none as imitation does not satisfy the needof the moment. He is an independent unit which can becompared with none but himself. Spontaneous is his skillin managing things without feeling busy and in carryinga heavy burden without feeling the load. Generally hedesires nothing, but if ever he desires anything that thingis certain to be concretized in reality.

He knows the equality of things and though there isapparent difference, he sees oneness in reality. He is anincomprehensible mystic.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

The Perfect Man

You cannot summon God by a little cry, it must beunceasing and not quelled by toys of money, fame andhuman love. When your desire is only for Him, He willcome.

óSri Paramahansa Yogananda

›r∂ Rådhåís Love-Utterance to ›r∂ Kæ¶ƒa

‚ÈãŒ⁄U ‡ÿÊ◊ ∑§◊‹-Œ‹-‹ÊøŸ, ŒÈπ◊ÊøŸ fl˝¡⁄UÊ¡Á∑§‡ÊÊ⁄U–

ŒπÍ° ÃÈê„¥U ÁŸ⁄UãÃ⁄U Á„Uÿ-◊ÁãŒ⁄U◊¥ „U ◊⁄U ÁøÃøÊ⁄U! H

‹Ê∑§-◊ÊŸ-∑È§‹-◊ÿÊ¸ŒÊ∑§ ‡ÊÒ‹ ‚÷Ë ∑§⁄U ø∑§ŸÊøÍ⁄U–

⁄UÄπÍ° ÃÈê„¥U ‚◊Ë¬ ‚ŒÊ ◊Ò¥, ∑§M°§ Ÿ ¬‹∑§ ÃÁŸ∑§ ÷⁄U ŒÍ⁄U H

¬⁄U ◊Ò¥ •ÁÃ ª°flÊ⁄U ÇflÊÁ‹ÁŸ, ªÈáÊ⁄UÁ„UÃ, ∑§‹¢∑§Ë ‚ŒÊ ∑È§M§¬–

ÃÈ◊ ŸÊª⁄U ªÈáÊ-•Êª⁄U •ÁÃ‡Êÿ,∑È§‹÷Í·áÊ ‚ÊÒãŒÿ¸-SflM§¬ H

◊Ò¥ ⁄U‚-ôÊÊŸ-⁄UÁ„UÃ, ⁄U‚flÌ¡Ã, ÃÈ◊ ⁄U‚ÁŸ¬ÈáÊ, ⁄UÁ‚∑§-Á‚⁄UÃÊ¡–

ßÃŸ¬⁄U ÷Ë ŒÿÊÁ‚ãœÈ! ÃÈ◊ ◊⁄U ©U⁄U◊¥ ⁄„U Áfl⁄UÊ¡ HO Youthful darling of the Lord of Vraja, dark-brown

of complexion and charming to look at, with eyes resemblingthe petals of a lotus, O reliever of distress, let me beholdyou incessantly in the temple of my heart, O captivatorof my mind! Shattering all the mountain-like barriers ofworldly decorum, honour, family prestige and morality, letme ever have you by my side and never send you awayeven to a short distance for the twinkling of an eye. I am,however, an exceedingly rustic cowherdess, devoid ofexcellences, bearing the stigma of infamy and ugly ofappearance at all times; while you are, on the other hand,urbane in manners, a mine of virtues, a shining jewel ofyour race and beauty personified. While I am lacking inthe aesthetic sense and devoid of good taste, you are amaster of good taste and the very crest-jewel of men ofgood taste. All the same, O ocean of compassion, youremain ensconced in my bosom.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

The Trinity of threeInseparable Companions

óLi Hong Chong

Chunar is an ancient town near Benares. It boasts ofa fortress, which they say has existed for millions of years.It may or may not be so, but no one can deny its antiquity.

After the Mutiny, it came into the possession of theBritish and became the favourite residence of military andcivil pensioners.

A few years ago three European pensioners came tolive there. They were called Mr. Life, Mr. Light, Mr. Love.They lived in the same bungalow and were fast friends.They ate, slept and roamed together. They used to visitthe hill in the south of the town beyond the East IndianRailway station. And as far as the memory of the nativegentry is concerned, they were never seen apart from eachother. They had a liking for Hinduism; but no Hinduventured to convert them.

To the three Englishmen the denial of conversion wasa sore pain; and heartfelt as it was, they left the townresidence and built a solitary cottage on the top of a hillockand were now and then seen there in their morning andevening ramblings.

Once a Yog∂ met them and it is said that he taughtthem something of his mystic science. It converted theminto marvellous beings. They were happy like birds andused to help and direct the stray step of the sojourners,in their diversions. This they regarded as their duty.

Years came and went. Though they did not become


Hindus, yet the idea of conversion did not leave them alone.As fortune would have it, a Hindu priest, hearing the fameof these foreigners, came to pay a visit to them. They werestill inseparable companions. The Hindu priest entered intoconversation with them, as if they knew nothing of religion.

Mr. Life said, ìThe Hindus will not teach us anythingat all. I simply know how to live and do not fear death.î

Mr. Light reflected, ìI know something of Hinduism,but I am not conscious of knowing anything at all.î

Mr. Love exclaimed, ìI possess the faculty of love andpity and lead those to the right path who are led astrayin the zigzag tracks of these hills.î

The Hindu priest felt amazed at their simplicity andthought them as ignorant simpletons. Nevertheless, out ofpity, he taught them Sanskrit Mantras and admonishedthem to repeat and recite them every morning and evening.

The Mantras were in Sanskrit, of which, the Englishwere quite ignorant. The priest left on pilgrimage to afamous temple, which is situated somewhere on the loftyhills, at a distance of some twelve miles or more. Heascended the hill and in the meanwhile the Englishmenforgot the Sanskrit Mantras entirely. They could not masterthe lesson. In their anxiety all the three rose high into theair and overtook the priest, saying ìSorry, we forgot theincantations you taught us. Please instruct us again.î

The priest saw them descending from above and wasthunderstruck. He said, ìYou are better than thousands ofus. You require no teaching; for we are theoretical, whereasyou have unknowingly reduced our theories into practice.î

Life, Light, Love find their equivalent expressions inthe Sanskrit words Sat, Cit and Ånanda. Sat is Beingness,Cit is Knowingness and Ånanda is Blissfulness.

Veritably existence, wisdom and happiness imply Life,

33

Light and Love. They live together; where there is Life,there and even then you find Light and Love associatingwith it. Similarly where there is Light, there you wouldsee that it is accompanied with Life and Love. In the sameway, where there is Love, you would observe that eventhere its constant comrades are Light and Life.

None of these exist apart and none can separate onefrom the other. Try to do so, if you can and your attemptwill prove a failure. Three in one and one in three. Thisis the Hindu Trinity.

They live in harmony always and harmony is the saltof existence. It is spirituality and spirituality is nothing shortof harmony, peace, goodwill and unity. It is truth and truthrequires practice and no theorization.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

The Trinity of three Inseparable Companions

As worldly goods are obtained through actions, sois God not obtainable through actions at all; becauseGod-realization is not the fruit or result of any action.Every act is an evolute of ego; God-realization is afterthe extinction of ego.

óSwami Ramsukhdas

Bliss is WithinóSwami Chidananda

The great world-teacher Lord Kæ¶ƒa assumed the roleof the awakener of humanity, a teacher of all mankind forall times. Assuming that role, He gave His immortal J¤ånaUpade‹a through that great scripture, the Bhagavadg∂tå and in giving that immortal teaching, referred to you as““•¡Ê ÁŸàÿ— ‡ÊÊ‡flÃÊ˘ÿ¢ ¬È⁄UÊáÊÊ Ÿ „UãÿÃ „Uãÿ◊ÊŸ ‡Ê⁄UË⁄UH””(II. 20)óunborn,eternal, permanent, ancient, beyond time, immortal,imperishable and indestructibleótherefore, untouched,unaffected even when this body is embodied or when thebody perishes. Thou art That. It is, therefore, unaffectedby the changing conditions of the body. Birth, old age,disease, decay and death only affect the outer structure.This body does not constitute your real identity; it is onlyan Upådhi, just as one wears a shirt, a coat, an overcoat.Even so in their vision they saw in you an immortal sparkof the divine and they said that you are part of an universalessence, an eternal cosmic reality, that is beginningless andendless, that is eternal and permanent and the realisation ofthis true identity, realisation of your immortality, your essentialdivinityóthat may be held to be your divine destiny.

While you pass through this process of physicallyexisting through time in this earth plane, you have a greatmission to fulfil and to that attainment you must strive. Themission you have to fulfil is the attainment of Self-realisation, experience of your eternal, immortal, divinenature. By attaining it, the individual becomes for everliberated from all the limitations, the imperfections thatqualify this temporary earthly existence, a body-bound state

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of existence, limited to time, space and subject to variousimperfections and infirmities inevitable to a material bodyand the changes in the psychological self that are governedby the pairs of opposites. This entire earth is a play ofopposites and your mind, intellect and emotions are alsosubject to this swinging between these pairs of opposites.But you are the absolute reality, beyond phenomena,beyond birth and death. Entering into a state of directperception and experience of your eternal imperishabledivine identity, you become liberated forever from all theselimitations and imperfections. In that state of freedom,liberated from birth and death, sorrow, pain and suffering,you enter into a state of absolute bliss. Your entire beingis filled with supreme, eternal satisfaction. That is the resultof attaining God-experience or Self-realisation. It fills youwith Supreme Bliss.

The sages proclaimed in the Upani¶ads the supremegoal of all humanity, all mankind. It was not somethinggiven to any particular section of humanity. Out of theabundance of their boundless love for all humanity withwhom they had become identified, they called out to allmankind to strive for this attainment which they hadattained and become blessed. They said this is the wayto Supreme Bliss and BlessednessóMay all beings in thisuniverse attain happiness.

All should be free from sorrow, pain and suffering.That was the reason they gave this supreme value, spiritualvalue, for in attaining it lay the one sure unfailing guaranteeof permanent happiness, supreme bliss. We believe thathappiness comes from possessing things, obtaining thingsand keeping and enjoying things which are the sources ofpleasure. They are pleasant to possess, they are desirableand obtaining them, they can attain happinessóthis is the

Bliss is Within


general idea in the minds of human beings. Therefore, allpeople wish to attain wealth which is a symbol of successand power. Right from birth until the moment the last breathleaves your body and you depart, human life is filled withever so many discomforts, inconveniences, miseries, oldage and disease. Therefore, the quest seems to be a wild-goose-chase, an impossible ideal.

But contrary was the experience of the great discoverers,the great spiritual pioneers, explorers of the great land, whomade the inner realm of the spirit their area of researchand discovery. They discovered that the human individualis heir to infinite bliss.You have come here ultimately forthe attainment of the indescribable, infinite bliss which goesbeyond all the pleasures of the world put together. Evenif you put all the pleasures of the entire world togetherin one great heap, they say that the ultimate bliss that eachindividual soul is destined to attain, even one little fractionof that bliss far outweighs the total pleasure that this worldis capable of giving. In one Upani¶ad it is stronglyemphasised how even one fraction of that Brahmic Blissis far greater than all the pleasures of this entire universeput together. Those who have attained it say that it isindescribable and wondrous and you are born for that.

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The success of human life is in attaining unconditionaldivine love. That love can be attained when one developsoneness with God.

óEditor

A Beneficent Girl

In England John Middletonís wife had died. So in thefamily he and his daughter named May Middleton wereleft. He was a poor man. He earned his livelihood byworking as a labour. His daughter helped him in his work.She herself did all household work.

May Middleton went to London on every Sunday andbought all the articles necessary for a week. One day whenshe was returning from London, she saw that a man,wearing dirty clothes, was lying by the road and wasmoaning. It seemed as if he were ill. May got down fromher carriage. She gave the sick old man a lift and carriedhim home.

Though John Middleton was poor yet he was kind-hearted. He praised his daughter for her beneficence. Both,the father and the daughter, began to serve that old sickman. That old man was of an angry and peevish nature.He instead of expressing thankfulness to May, scolded andrebuked her. But May, without minding his rebukes, servedhim very happily. By and by, the old man recovered fromillness.

One day the old man came holding a small box in hishand and said to May, ìDaughter! I have recovered fromillness because you served me and helped me. Now Iíllgo home. Take this box.î

The old man opened the box. It contained valuableornaments. May was very much surprised because shethought that the old man was very poor. But having seenthose ornaments she was not swayed by greed. She said,


ìGentleman! My father and I have discharged our duty.It was our duty to serve a sick and suffering man. Iíll nottake your ornaments.î

That old man silently went away from there that day.But before the old man died, he made a will that afterhis death, all his property would be handed over to May.He had no issue. May could know this fact after sometimethat the old man had suddenly made her rich.

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The Lord has a most tender disposition. Anyone whotakes refuge in the Lord, can realize Him, no matter ifhe is the worst sinner. The very thought of the Lord ridsone of all sins.

óJayadayal Goyandka

God talked to me. It was not merely vision. Yes,He talked to me under the banyan tree. I saw Himcoming from the Ganges. Then we laughed so much!By way of playing with me. He cracked my fingers.Then he talked. Yes, He talked to me.

óSri Ramakrishna

Read and Digest

Anytime we are wrong, let us admit it. Let us notalways think we have to be right. This is not being honestwith ourselves.

* * *The world can never give the satisfaction that God will

give. And no human love will ever bestow the infinite joythat is found in Godís love.

* * *There will be always disappointment, disillusionments

and heartaches in life because the nature of soul isperfectous while everything on earth is gross and limited.

* * *Stand for principles but without enmity.

* * *We should respond to unkindness and hatred with

goodness and love.* * *

Spiritual progress lies in doing what is right.* *

Desirelessness is the Vital force of the spiritual progress.* * *

High thinking and simple living is the best formula fora happy life.

* * *We must learn to stand calm, unshaken, undismayed,

no matter what comes in life. He should not permit anythingto ruffle him.

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How to Solve a ProblemóSwami Jyotirmayananda

Human life abounds with problems. Problems marchin a ceaseless procession from oneís childhood rightthrough old ageóproblems with health, problems withhuman relationships, problems with desires and theirfulfilment, problems with knowledge and power andmanifold other problems based on manís relationship withthe world.

At times, one finds a solution only to discover that thepast problem has simply assumed a different garb and hasarisen again. Some problems are suppressed, some arereplaced with others and some are refracted into themanifold complexities of life.

It is difficult to find a profound solution to any problemin human life without having an insight into the nature ofthe soul and the ultimate destination of its movementthrough this transient world-process. If one were to knowthe art of solving his problems deeply and profoundly, hislife would be a perennial stream of peace and bliss.Psychological Insight into Problemsó

When you face a problem, your mind becomes agitated.If your mind is serene and balanced, you will not find theexistence of a real problem. Just as imaginary ghosts dwellin darkness, so problems dwell in the confused state ofthe human mind.

If your mind becomes overpowered by Rajas andTamas (the qualities of externalization and inertia), youwill be constantly involved in an unceasing train of

41

problems. But when your mind turns to Sattva (the principleof purity and harmony), you will find a way out of allyour problems. With the predominance of Sattva, youdiscover the intuitive insight before which, every problemdwindles into thin air.

If you keep your mind deprived of the gentle rays ofpure reason and the shower of devotion, you are boundto grow thorny bushes of entangling problems in your life.The Philosophy of Problemsó

Just as hurricane winds create a fictitious ìeyeî aroundwhich, they whirl, so the whirling mind creates a fictitiouscentre called a ìproblem.î The more the mind continuesto whirl, the greater is the intensity of the problem.

Problems do not exist in reality. The mind, overpoweredby ignorance, conceives problems and continues to battleagainst them. There are no problems when you are in deepsleep. When you awake, you become identified with yourmind. It is this identification, which is the basis of allproblems.

Led by ignorance, you impose values upon the objectsof the world. You think of them again and again. Constantthinking of an object from an egoistic point of view createsinternal attachment. Attachment becomes the source ofmanifold desires. Desires intensify ego and in turn, are fedby egoistic vision. When desires multiply, the light ofreason becomes veiled by a dust cloud of mental agitation.There arise anger and delusion, which obstruct the penetratingvision of reason. In the absence of the light of reason,human personality is constantly chased by the ghosts ofproblems.

The Self is free from all problems. It casts its reflectionin the mental process and assumes the role of an individualsoul. Overpowered by ignorance, the soul becomes identified

How to Solve a Problem


with the mental-vital-physical personality and loses insightinto its essential natureóthe Self. All problems dependupon the dominance of the unenlightened ego and the innerveil of ignorance. Ignorance, therefore, is the seed of allproblems and egoism is the sprout from that seed.

Instead of being frightened by a problem, try to lookinto its very ìeyesî Develop a poised mind. You will firstdiscover an effective solution to the problem and then findthe problem did not ever exist.

When your range of vision is limited, you see certaindevelopments without any awareness of their meaning inthe perspective of a wider range of vision. What seemsto be negative in a narrow range of oneís vision, is foundto be positive from a wider perspective.

If you understand the divine purpose behind theapparent adversities in your life, you will not recoil fromthem with a mind biased with a concept of some problem.You will seek guidance from your pure, inner reason andwill be able to overcome your problems effectively.Methods of Overcoming a Problemó

Promote spiritual understanding in your life by takingrecourse to good association, study of scriptures andselfless service of humanity. Grow out of the narrowconfines of your mind. Breathe the fresh air of universallife. The worms of problems that grow in the dampnessof your heart, will not survive when the light of wisdombegins to illumine your internal life.

When baffled by a negative situation, do not maintainan agitated mind. Pray, surrender and relax. Wait andwatch. Perform your duties to the best of your capacityand understanding. You will discover a mysterious handguiding you through the encircling gloom of bafflingproblems.

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Practise meditation every day. The distracted state ofmind is the source of all problems. When you practiseconcentration and meditation, you begin to educate thesubconscious and unconscious depths of your mind. Insteadof being confused by a problem, you allow your unconsciousto work out a solution for you. You find that while a tenselife brings more complexity to a problem, a relaxed lifesolves it as if it were a bursting bubble of illusion.

Discover your essential nature by listening to thescriptures, reflecting upon the spiritual nature of the Selfand meditating upon the Non-dual Brahma. How can anyproblem exist in the Self that is infinite bliss, infiniteknowledge and infinite power? You are that Divine Self!

Destroy the veil of ignorance by the light of knowledge.You will be free from the problem of individuality. Youwill be free from grief and sorrow forever.

May God bless you!❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

How to Solve a Problem

When a human being becomes Godís own. His ëIígets transformed into His love, His faith and Hisrelationship.

óSwami Sharanananda

If you have a pure mind, you are very close to God,you are with God. God then reveals Himself to you.

óSri Ramakrishna

Indra and VirocanaThe Devas and Asuras (demons) selected respectively

Indra and Virocana as their representatives and sent themto the abode of Brahmå, the Creator, to acquire from Himthe Knowledge of the Åtmå. Although natural enemies ofeach other, the two rival representatives forgot their mutualjealousy and antagonism for the time being and observeduninterrupted Brahmacarya for thirty-two years. They werethen accosted thus, by Prajåpati (Brahmå):ó

ìWhat is the errand which has brought you both andmade you stay here for such a length of time?î

They repliedóìLord, the Åtmå (soul) is sinless, ageless,deathless and griefless; it does not hunger or thirst; it isTruth in essence and form. It alone is worthy of beingknown and realized. One who has known and realized theÅtmå, has acquired all the regions and their pleasures. TheDevas and Asuras have heard these words emanating fromyour lips. Therefore, we have come as their representativesto get the Knowledge of the Åtmå from you.î

Prajåpati said, ìThe Puru¶a (Being) within the eyes,who is observed as the seer by people possessing internaleyes, is the Åtmå, which is immortal and fearless, whichis Brahma itself.î

Owing to the grossness of their intellect both Indra andVirocana understood this teaching only in its literal sense.They thought the image of man reflected on the retina ofthe eyes is the Åtmå. In order to make sure whether theyhave understood the teachings aright, they queried PrajåpatithusóìLord, of the two imagesóthe image of manreflected in water and that reflected in a mirrorówhich is

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Brahmå indicated by you? Are these two images one andthe same?î Prajåpati repliedóìYes, yes, He can beobserved in both. He is in every object.î

Then Prajåpati, addressing them both, saidóìGo to thatpool of water and see whether you can recognize the Åtmå.If you cannot do so, ask me again and I shall explain toyou.î They both went to the pool and observed theirreflection in water. Prajåpati enquiredóìWhat do youobserve there?î They repliedóìLord, we see the wholeÅtmå from the nails in its toes to the end of the tuft ofhair on its head.î Hearing about the nails and the tuft ofhair, Brahmå again said, ìNow you go and perfectly washyour bodies and adorning them with beautiful clothes andornaments, go to the pool again and see.î Like nails andhairs, the body itself is something different from the Åtmå.To make them realize this, Prajåpati gave them the aboveinstruction; but they could not understand its implication.They bathed their bodies and decking them with clothesand ornaments, came to the pool and began to observe theirrespective images. Prajåpati enquired, ìWhat do you see?îThey replied, ìLord, just as we have put on beautifulclothes and ornaments, this our Åtmå, too, has put onsimilar clothes and ornaments.î

Prajåpati thought that owing to the impurities in theirhearts those people were unable to realize the true characterof the Åtmå, and it might be that continued meditation onthe teachings would help them to remove the obstacles inthe path of their realization. Therefore, He said, ìYes, thisis Åtmå, the immortal and fearless, this is Brahma itself.î

Indra and virocana were gratified when they heard thisfrom Prajåpati and they both started for their respectiveabodes. Seeing them depart like this without havingacquired the true knowledge, Prajåpati reflected within

Indra and Virocana


HimselfóìThese poor souls are going away without theknowledge and realization of the Åtmå. Among Devas andAsuras whoever will follow this doctrine (of the body,which is the prototype of the reflection seen in water, beingBrahma) is sure to be defeated in the end.î

IIVirocana thought he had attained the true light of

Knowledge and going to the Asuras, he calmly began topreach the doctrine of the body, which is the basis of thereflection, being the soul. He said, ìPrajåpati has taughtthe body itself to be the Åtmå, therefore, the body aloneshould be properly nursed and worshipped. There is nowork of greater merit in this world than the worship andservice of the body, through which, alone man can attainhappiness both in this world and the next.î

Those who refuse to perform charities, Yaj¤as (sacrifices)and other meritorious deeds owing to their adherence tothe doctrine of the soul being identical with the body, arecalled Asuras even today. This theory of the identity ofsoul and body originated with the Asuras. People followingthis doctrine, treat the body itself as the soul and spendtheir time in adorning it with beautiful clothes and ornaments.They waste their lives in worshipping and serving the body.And even when death overtakes the body they decorateit with costly garments and ornaments and imagine theymake their places in heaven secure by that means.

IIIIndra, who possessed the divine qualities, was troubled

by the following thoughts before he entered the portals ofheaven: ìPrajåpati said the Åtmå was fearless, but thereflection of the body is subject to many fears. When thebody is decorated, the reflection appears decorated; whenthe nails and hairs of the body are removed, the reflection

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appears with nails and hairs removed. On the sameprinciple, if the body is blind, the reflection will appearblind; if the body is diseased, the reflection will appeardiseased; if it is maimed and deformed, the reflection willalso appear maimed and deformed. If the body falls, thereflection will also fall. Therefore, I do not see how thereflection can be the Åtmå itself.î

Worried by these thoughts, Indra returned from thegates of heaven and approached Prajåpati with his doubts.He said, ìLord, when the body falls, the reflection, too,is bound to fall. Therefore, I do not see how the reflectionof the body can be the seat of bliss.î

Prajåpati repliedóìO Indra, what you say is undoubtedlytrue. The reflection of the body cannot be the Åtmå (soul),I shall explain this later to you. Therefore, I advise youto stay here for another thirty-two years and observe thevow of Brahmacarya.î

When this was done and Indra once more approachedPrajåpati for the Knowledge, the latter said, ìHe who isworshipped in the state of dream, the enjoyer in the stateof dream, is the Åtmå, the fearless and immortal. He isBrahma.î But this also did not satisfy the quest of Indrafor the Åtmå. He argued in his mind that the enjoyer inthe state of dream no doubt remained unaffected even ifthe body got blind, diseased, deformed or even perished;but he appeared collapsing, sorrowing in distress andrunning away when there was any cause of fear and wasfound also to weep; therefore he could not be the seat ofbliss.

When Indra placed this doubt before the creator, hewas advised to observe the vow of Brahmacarya foranother thirty-two years and on the completion of this vowhe was given the third instruction about the Åtmå to the

Indra and Virocana


following effect: ìÅtmå is that state of existence in whichwhen the J∂va goes to sleep, all the functions of the senseshaving ceased, it becomes totally pure and complete andthere is no experience of dream. That is the state, whichis fearless and immortal. That is Brahma.î

But when he was about to enter heaven satisfied withthe above answer of Prajåpati, the doubt again arose inIndraís mind that in the state of deep sleep the Åtmå didnot possess the sense of ëIí as it did during the wakingstate or in the state of dream, nor did it retain anyknowledge of the objective world and also leaves that statefor good and therefore, he did not feel that it was the realstate of bliss.

Indra, therefore, returned to the Creator again andplaced his doubt before him. This time he was advised topractise Brahmacarya for another five years for the removalof the residue of impurities in his heart. Thus, afterobserving Brahmacarya for one hundred and one years hewas recognized as having become eligible to understandand realize the truth about the Åtmå. Then the truth wasconveyed to him in the following words:ó

ì O Indra, this body is made of earth. It constantlylives within the Jaws of death and yet it is the home ofthe formless, immortal soul. When through ignorance thisformless soul identifies itself with the body, it becomessubject to pleasure and pain. So long as this identificationwith the body persists there is no escape from theexperience of pleasure and pain. When, however, theidentification ceases, feelings of pleasure and pain cannotaffect the formless soul. He who knows himself to be theseer within this body is the Åtmå, the eyes are onlyinstruments which it uses for deriving knowledge of colour.He who knows himself to be the smeller within this body

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is the Åtmå, which uses the sense of smell for knowledgeof odour. He who knows himself to be the speaker withinthis body is the Åtmå and the sense of speech is hisinstrument; he who knows himself to be the hearer, is alsothe Åtmå and the ears are his instruments; one who knowshimself to be the soul is the Åtmå, the mind constituteshis divine eye. The liberated soul who has realized theÅtmå sees the objects of enjoyment through the superphysicalmental eyes and attains bliss. This is the truth about theÅtmå.î

Thereafter true knowledge dawned on Indra and he gotabsorbed in the ecstasy of that knowledge. Returning toheaven, he taught this truth about the Åtmå to the Devas,who began to worship the soul and through the merit ofthat worship acquired all the regions and their enjoyments.One who properly knowing this Åtmå realizes it, acquiresall the regions and attains perfect bliss.

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Indra and Virocana

All the accusations and sins of the man are cast away,who has thoroughly known the Brahman. Such a manis fully established in eternal Bliss and Highest Self.

If knowledge is not put to practice in daily life, itis ignorance.

óSwami Rama Tirtha

Song of M∂rå

Mere to giradhara gopålaDµusarå na ko∂, sakala loka jo∂Bhå∂ choryå bandhu choæyå choæyå sagå so∂Sådhu sa∆ga baithi baithi loka låja kho∂Bhagata dekhi råji bha∂, jagata dekhi ro∂Asuvana jala s∂≈ca-s∂≈ca prema beli bo∂Dadhi matha ghæta kåæhi liyo, Œara diyo cho∂Råƒå vi¶a ko pyålo bhejiyo, p∂ya magana ho∂Aba to båta phaila ga∂, janai saba ko∂M∂rå prabhu lagana lag∂, hon∂ ho so ho∂.

I know only Kæ¶ƒa no other,I have nothing to do with relations or cousins,Or even my brother.People chide me for moving among saints let them:I grieve for those who remain tied to the world.I love those who have devotion.I have reared loveís creeper with my tears.I have abandoned the world and live for love onlyAs one churning curd to get precious ghee.The Råƒå sent me poisonI drank it cheerfully,Now the news goes round bruited in every yard,Let it; I am bound in love to my Lord.Thatís all thatís real for meLet what will be, be.

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Man dedicated to Truth and GodóR. Narayana Iyer

These are examples of some great men of ancient dayswho challenged death boldly by their unflinching devotionto Truth. Swadharma, faith in God and dispassion.

(1) King Hari‹candra sacrificed his kingdom, wealth,family and everything for the cause of truth. WhenVi‹wåmitra begged on his knees and assured him that hewould get back his kingdom and everything if he wouldutter a single lie, he refused to part with his precious wealth,i.e., truth.

(2) King Par∂k¶it drank the nectar of ›r∂ Kæ¶ƒaís storyfrom the lips of ›uka and when the time of deathapproached concentrated his mind on the Lotus Feet of theLord. He did not know that the snake bit him. He wascompletely absorbed in meditation.

(3) Bh∂¶ma fought bravely for dutyís sake, placed hisbody and prowess at the disposal of Duryodhana but hismind, calm and serene, was dedicated to the Friend of thePåƒŒavas.

(4) Abhimanyu, encircled and overpowered by hisenemies, never thought of surrender but gave up his lifeas a true warrior and ascended the solar regions.

(5) King ›ibi was faced with a conflict of duties. Hewas bound as a K¶atriya to give protection to the doveand at the same time he could not interfere with whatNature had assigned to the hawk as its food. He solvedthe problem by giving his own flesh to the hawk.

(6) Satyavån and Såvitr∂ tied together by spiritual bonds


of love could not be separated. When Yama took Satyavånto his abode, she too followed the god of Death. Yamatried his best to stop her but could not. In the end he yieldedto her wishes and her husband was restored to her.

The aforesaid examples are enough to prove that thereexisted in ancient times in our Åryåvarta men who haddefied death with a strong faith in the superiority of Dharmaover the transient pleasures of the world. They ascendedthe higher regions of heaven to enjoy everlasting Bliss.

But real conquest of death can be brought about onlyby God-realization by means of exclusive devotion to God(∞∑§ÊãÃ ÷ÁQ§) or by Knowledge (ôÊÊŸ) of oneís self byelimination of the unreal.

Ã◊fl¢ ÁflmÊŸ˜ •ÁÃ◊ÎàÿÈ◊ÁÃ–❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

One must have child like faithóand the intenseyearning that a child feels to see its mother. That yearningis like the red sky in the east at dawn. After such a skythe sun must rise. Immediately after that yearning onesees God.

If you do whatever you have to do in a spirit ofdedication, it is Godís worship; nothing separate needbe done.

óS. Radhakrishnan

Concentrate first on GodóSri Paramahansa Yogananda

Oneís first concentration should be on union with God.Everyday as you go through various earthly situations,mentally practise your oneness with God. If a pain comesalong to disturb that consciousness you should reason,ìWell, if I were asleep I wouldnít feel this pain; why shouldI be aware of it now? All experiences are fleeting dreams.îPractise overcoming all trials in this manner.

The first state of concentration is to be able to see inyour mindís eye anything that you wish. For example, Ican keep looking at this room and concentrating upon ituntil, when I close my eyes, I can still see the room exactlyas it is. This is the first step in deep concentration, butmost people havenít the patience to practise it. I had thepatience.

As you continue to practise visualization, you will findthat your thoughts become materialized. The cosmic lawwill so arrange it that whatsoever you are thinking of, willbe produced in actuality, if you command it to be so.

Suppose I am thinking of an apple and the appleappears in my hand. That would be a demonstration ofthe highest power of concentration. The great ones canmaterialize anything right before your eyes, as did Båbåj∂when he materialized a palace at the time of Låhir∂Mahå‹ayaís initiation in the Himalayas. That was anexpression of the power of concentration in its highest form.Nothing worthwhile may be gained without effort andwithout concentration.

Donít be sensitive about the body and material concerns,


nor let anyone hurt you. Keep your consciousness aloof.Give goodwill to all, but develop a state of consciousnesswherein nobody can ruffle you. Try to make others happyevery day. Share your wisdom with others. Do not permityourself to lose interest in life. Learn everything about onething and something about everything. Realize that themore you seek, the more you will find, the realms ofthought are infinite. The moment you think you haveattained everything, you have circumscribed yourself. Searchon and on, continuously and in the valley of yourhumbleness will gather the ocean of Godís wisdom.

The greatest thing you can do to cultivate true widsom,is to practise the consciousness of the world as a dream.If failure comes, say, ìIt is a dream.î Then shut off thethought of failure from your mind. In the midst of negativeconditions, practise ìoppositionî by thinking and acting ina positive, constructive way. Practise Titik¶å, which meansnot to give in to unpleasant experiences, but to resist themwithout becoming upset mentally. When sickness comes,follow hygienic laws of living, without permitting yourmind to be disturbed. Be unruffled in everything you do.If you try hard to cultivate the dream-opposite of whatevertrials you may be going through, you will be able to changea nightmarish situation into a beautiful experience. Thisfreedom of mind will come when you realize that solids,liquids and all other forms of matter are expressions ofGodís thought.

The best way to find true freedom is to meditate deeply.You can learn how to meditate by studying the truths inthe Self-realization Fellowship (Yogoda Satsa∆ga Society)Lessons. No one else can convey to you the taste of sugar;you have to taste it yourself.

Yesterday I was sitting in my room, looking back over

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my life and I realized that everything in the outer worldthat had promised great happiness had deceived me; butone thing has never deceived meómy inner peace.Indescribable billows of happiness surge over my soul. AsI passed through various experiences over the years, thatunchanging inner peace has been proof to me of theexistence of God.

I was just thinking this when suddenly I saw a greatLight. Everything else vanished. There was feelingóthatwas all. My hand was not a hand, but a feeling. WhenI touched my hands together there was no flesh there, onlyfeeling. Then I understood that I had become thoughts;everything around me, the light and the room and theweight of the bodyóall were nothing but thoughts.

It was a delightful experience. Gone were the sorrowand sadness I had felt for things past and in their placea great sense of freedom.

That consciousness of God-peace is never-ending. It isthe only real state of happiness. Everything else will failyou. Nothing else can make you happy because only thejoy of His presence is real.

It is not necessary to go through every kind of humanexperience in order to attain this ultimate wisdom. Youshould be able to learn by studying the lives of others.Why become helplessly involved in an endless panoramaof events in order to discover that nothing in this worldcan ever make you happy?

One may learn the truth in two ways: by undergoingmany good and bad experiences or by cultivating wisdom.Choose, which you prefer, Kæ¶ƒa said: ìThe attainment ofwisdom immediately bestows supreme peace.î Jesus said:ìSeek ye first the kingdom of God.î If you are seekingsomething else first, you will surely be disillusioned. Each

Concentrate first on God


man rationalizes, ìWell, others have been deceived, but Iwonít be.î Nevertheless, he will be deceived. The onlyexperience that is real, the only experience that bringshappiness, is awareness of the presence of God.

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If there are pious men, even though they may onlysit quietly, all will be inspired to draw good lessons fromtheir saintliness.

óSwami Rama Tirtha

In G∂tå, chapter III verse 20, “∑§◊¸áÊÒfl Á„U ‚¢Á‚Áh◊ÊÁSÕÃÊ”proves that Karmayoga is an independent discipline forsalvation. The kings such as Janaka etc., also attainedperfection by performing action, because they ruled overtheir empire in order to serve others and to comfort themrather than for their selfish end.

óSwami Ramsukhdas

Verily it is not possible for an embodied being toabandon actions entirely but he who relinquishes therewards of actions is verily called a man of renunciation.

óG∂tå (XVIII. 11)

A Labour-boyís Honesty

One day a rich man called a labour-boy to clean downcobwebs. He began to clean down webs in a room whichwas well decorated. He was enjoying himself by seeing thedecoration-pieces in the room. In the room he was all alone,so he began to see those pieces by picking them up. At thattime he saw a very beautiful watch, set with jewels anddiamonds. He picked up this watch and gazed at it. He wasenticed by its beauty. He said to himself, ìHow fine it wouldhave been, if he had got such a watch!î The sinful thoughtof stealing the watch came to his mind but, the next moment,he cried out. ìOh! What a sinful thought had come to mymind! If I am caught red handed while stealing, what a sadplight Iíll have to face! The Government will punish meand imprison me. In the prison I shall have to break stonesand indulge in such other drudgery. Once I lose honesty,no one will believe me and allow me to enter his house.Even if I am not caught red handed, I canít escape Godísobservation. My mother always says that we donít beholdGod but He always beholds us. We canít conceal any actionfrom Him. He can see us even in the dark and even knowswhat comes to the mind.î

Having said so, the boyís face fell, his body perspiredand he began to tremble. Having put the watch at its originalplace, he uttered loudly, ìGreed is a deadly sin. Greedinduces a man to commit theft. Oh! What had I to do withthe watch of the rich people? Greed instigated me to committhis crime but gracious God saved me from doing so, becauseI remembered what my mother had advised me. Now, Iíllnever be greedy. In fact it is far better to remain poor, by


following the righteous path, than to become rich bycommitting a theft. A thief can never sleep soundly andcomfortably, howsoever rich he may be. Oh! It is the resultof the thought of committing a theft that I am so muchgrieved. Had I committed the theft, it would have causedmuch more suffering to me.î Having uttered so, he was againengaged in the work calmly.

The mistress was observing his activities and waslistening to what he was saying. Suddenly she came to theboy and asked him, ìO boy! Why have you not taken thewatch?î Having heard her words, the boy was wonderstruck.He sat on the ground in a pitiable and helpless conditionand began to tremble. He could utter no words and his eyesfilled with tears.

Having seen the pitiable condition of the boy, themistress took pity on him and she said to him in a sweetvoice, ìDear son, donít be terrified. I have listened to whatyou said. In spite of being poor, you are so gentle, honestand you also fear God and righteousness. So I am very muchpleased with you. Your mother is blessed that she has givenyou such a good advice. God is very much gracious to youthat He saved you from getting entangled in the snare ofgreed. Son! Beware of greed. I am going to make arrangementfor your board and books etc. Start going to school fromtomorrow. May God bless you!î Having said so, the mistressembraced him and wiped his tears. Then she gave him somemoney as a reward for his honesty.

Having heard the mistressís sympathetic words, theboyís heart leapt up with joy. He expressed his gratitudeto her. He started going to school and as a result of his hardwork and truth, he became a talented scholar and a wellreputed person.

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Truth PrevailsóSwami Akhandananda Saraswati

The first point is that there is no scope here for the termìVåd∂î; neither ìSatyavåd∂î (one who believes in the pathof truth) nor ìMithyåvåd∂î (one who believes in the pathof lies). And then, when ìVåd∂î (accuser) and ìPrativåd∂î(respondent) are involved, it is usually the cleverer lawyerwho emerges victorious, because he establishes even thefalse as being true. Hence, intelligence is often misused. Itall becomes an intellectual game. When a case is lost, it isconsidered the defeat of the lawyer. Neither is the judgeblamed, nor is justice questioned. It is said that the lawyerísarguments were not good enough. In my opinion, everythingin this world is ìAnirvacan∂yaî (that which cannot beexpressed). From one point of view, everything is right andreal; from another angle, wrong and unreal.

ìSatyameíva Jayateî means: there is only one Truthand it is that which prevails. A great many good thingscame your way and went away. A great many bad thingsalso came and went. You remained, unchanged. You sawa pot, saw two pots, saw a thousand pots and saw theabsence of any pot, but you remained unchanged. Here,there, this and that, you saw everything. You are the Satya,the Truth, which prevails throughout the past, present andfuture, and that which is ìAnætaî (transient and illusionary)will die and disappear. ìAnæta means false, illusionary. Itwas there yesterday and has disappeared today or it is theretoday but will not remain tomorrow. Even if it continuesuntil tomorrow, it will disappear the day after! Which


means that which, is the Truth, the ultimate Reality-willprevail and all else will end. Dreams arise and vanish, liferemains.

Therefore, the ultimate Reality-Satyaónever perishes,never changes. It cannot be disproved. That, which changesis not Satya. He whom you can divorce is not really yourhusband or wife. The truth is actually:

Yeína ropeínay an ni‹citam tanna vyabhicarati.Oneís True Form, once determined, can never be

separated from one. The world we see is superimposedupon reality, it is illusionary. In every lifetime we havedifferent sons, different spouses. In this lifetime, too, theychange. Houses change, jewels change, husbands andwives are changed, even our own hair changes from blackto white. None of these are the ultimate Reality, Satya.You say, the wealth was mine, but I lost the case. Well,Truth ought to have prevailed, but it did not. Falsehoodprevailed here. Now you will say that in day-to-day life,it seems as though Truth does not prevail, falsehood is thewinner, isnít it? However, have you ever thought deeplyabout whether that, which you consider yours, is actuallyyours? Did it really belong to your Father and Grandfather?If that were true, then your diamond would have calledout to wake you and save it from the thief who tried tosteal it while you slept. Your house would have pleaded,ìMaster donít sell me, stay with me.î Your land wouldhave objected to being handed over to someone else.

The truth of the matter as far as worldly interactionis concerned is, that which you considered to be the Truth(or Reality), was never the true reality in the ultimate sense;not by justice, nor by ethics, nor by fact. Neither is it truetoday, nor will it be the truth tomorrow. It is all anillusionary knowledge, to think, ìthis is mine,î about

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anything. Moreover, illusionary truth never prevails, whetherit pertains to the diamond or to yourself. Leave aloneeverything else, even your body is not yours and nor willit last forever, however hard you try. Then, who willremain? Who will prevail? The Åtmå, which is pure andfree and pure knowledgeóthat which is the Paramåtmå,the actual Brahma-will remain, That will prevail. It is That,which is the true owner of this Måyå (illusionary world)and Nature, which will win ultimately.

The Upani¶ad says, ìSatya≈ j¤ånamananta≈ brahma.îSatya meansónot your money, wealth or relationótheUpani¶ad does not consider these Satya (real). The ›rutis(verses depicting direct experience of the ultimate Truth)are not interested in translating or repeating worldlyinteraction. The ›rutis explain only the things, which youcannot grasp through any other method. They contain therevelation of the unknown. They dispel our ignorance.They are not there to describe the objects of the senseorgans like the eyes and nose, ears, mind or intellect. So,the meaning of the ›rutis is, ìSatyaî meaning ìBrahmaîand ìJayateîómeaning ìwill prevail.î No illusion orshadow will be able to reach it.

The transient in this world, is ìIî and ìmineî and willnever endure. It will depart one day. You leave your bodybehind or it leaves you. If you love it, then ìPriyam två≈rodasyati,î it will keep you tied to the world of inanimateobjects and bring repeated grief. Whoever loves it, will haveto weep. Therefore, we should consider it transient,understand that it is illusionary and love only the Satya,Paramåtmå.

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Truth Prevails

Divine GraceóVishnuprasad V. Baxi

1. ìBeggars cannot be choosersî is the law of theworld. Beggars can be choosers is the law of God. ëAskand Ye shall receiveí says the Lord. ëAsk and you shallremain the same for the askingí says the world. The worldhates its beggars. God loves His beggars. The world seeksprotection from its beggars; God protects them. The worlduses them as its foot-stool: God keeps them on His throne.Do not be a beggar before the world. It has nothing togive. Be a beggar before God. He has everything to give.The world does not part with its possessions. God givesall, He asks his devotees to choose a boon and whateverhe chooses he receives. In the world of God beggars arealways choosers and receive in abundance. For, he whois a beggar before God, rejects the world. ëThe worldrejects him and whatever the world rejects, God accepts.Beggary for Divine Grace is strength; beggary for worldlypossessions is weakness.

2. A foolish beggar moved about the world crying foralms. But he kept his beggarís bowl upside down. Theworld mocked him for he did not know how to hold hisbowl. He quarrelled with the world for its ingratitude andmade himself the more miserable. Then someone put himright. He kept his bowl straight and he found it full. Hehad no quarrel with the world.

Man acts oftentimes like this foolish beggar. He asksGod for His Grace; he prays for wealth and happiness;heundertakes penances for securing his happiness and quarrelswith God when his cries are not answered. But he does

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not realize that the bowl of his heart has not turned Godwards to receive His bounty, which is his for the asking.The bowl of the heart is turned earthwards and inignorance he wants it to be filled. Till self-knowledge putshim right and his heart is open to receive Godís gifts, hisprayers are not answered. ëGod is not mockedí says theLord, Do not try to deceive God and His world by askingfor things when you do not know how to receive them.Turn your heart and mind Godwards. He is the Giver ofLife and everlasting Bliss. Know how to receive and youwill not then quarrel with the world or with God.

3. A coloured garment gets soiled as quickly as awhite one. But while the former absorbs dirt the latterexposes it at once. The wearer of a coloured garmentdeludes himself into believing that the garment is not soiledand does not require to be cleansed. The wearer of a whitegarment realizes this in no time and is given the opportunityto remove the dirt and to avoid moving in filthy surroundings.Do not let your mind put on the garments coloured withthe heavy shades of this material world. The faster thecolour the lesser the chances of its fading out. Robe themind in white garments of Love, Devotion, Charity,Understanding, etc. You will know when the garment ofthe mind is soiled and your knowledge will enable youto keep it clean and to avoid unclean surroundings. Clothethe mind and the heart with the white mantle of God andnot the coloured robes of the world. The one is grand inits simplicity; the other is vulgar in its variety. Dress yourmind properly. A well dressed body clings to the earth;a well dressed mind clings to God. Dress the mind in whitefor, whiteness is purity and purity is Divinity.

4. A bat loves to move in darkness. It is blinded bylight. Its restless nature does not allow it to lie flat and

Divine Grace


rest. It wants something to hang on and when it hangs,it clings to its support head downwards. Take it out intothe light. It will lose its restlessness and lie flat.

The mind of man is like a bat. Restlessness is its nature.It loves to move in the darkness of ignorance and avoidsthe light of knowledge. It clings to material possessionshead downwards towards the earth. Take it out into thelight of knowledge and its restlessness ceases. It lies flatin peace. It cannot see the light first and will be blindedby its splendour. But gradually it will get used to lightand will ask for more light? He who wants the light ofDivine Grace, let him bring his mind out of darkness ofignorance. For, Light is Life: perpetual darkness is death.Live by the light alone and avoid darkness.

5. He who swims with the current of the water neverreaches the shore and perishes in the attempt. He whoswims across the current reaches the shore and saveshimself because he knows the art of swimming. The riverof life flows between the shores of God. If you want tocross it and reach the Divine Shore, do not swim with thecurrent. You will perish. Cut across the current of the worldand you reach the shore. An adept swimmer swims on thesurface of the water. He floats for hours on end withoutmoving his limbs and therefore, does not exhaust himself.He does not care for the course of the current or its forcefor he knows his strength and is confident to reach theshore whenever it pleases him. And whenever he reachesthe shore, glory and joy are his. One must know how tofloat on the surface of lifeís current. He can then reachthe goal. Do not exhaust yourself in the attempt to swimwith the current of the world. You cannot avoid its deepdark waters. Learn to float on its surface and cultivatefaith in your power to reach the shore and the still waters

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with their unfathomable depths can do you no harm. Keepyour eyes on the shores of Divinity and God will protectyou. Eternal joy and Glory will be yours when you havecrossed the current of life.

6. ëTruth is the speech of inward purityí says thewriter. Be true and the world will not deceive you.Deception is a vice of the soul. Shun it. Truth is notexternalization but internalization. Dwell within. As Browningsaysó

Truth is within ourselves,It takes no rise from outward things whateíer you may

believe;There is an inmost centre in us allWhere Truth abides in fullness.íLook to this inward centre. Draw the truth from within

and happiness will be yours. God is Truth. Truth leadsto self-knowledge and self-knowledge to self-reverence.Learn to reverence yourself and you will learn to be true.Truth will burn the dross of the world and make the lampof faith burn brighter. All your actions will become pureand you will proceed from strength to strength once youlearn to be true. Truth is the way of Life that leads oneto the gate of Heaven. It fits him for a closer union withGod. Be true.

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Divine Grace

It is the character, the nature of the parents, theirpurity of conduct and character, that decides the natureand the moral fibre of the child that is born to them.

The Left Hand does not KnowWhat the Right Hand is doing

The angels of the heaven asked the Lord one day,O Lord! ìIs there anything in the world harder than

the rocks?îGod replied, ìYes, Iron is harder than the rocks as it

breaks the rocks.îThe angels again asked, ìIs there any other thing

stronger and harder than Iron?îThe Lord replied, ìYes, fire is much harder as it melts

down the Iron.îThe angels further asked, ìIs there anything harder than

fire?îThe Lord replied, ìWater is more harder as it extinguishes

the fire.îThe angels kept questioning, ìIs there anything that

overcome water?îìWind changes the streams of water in the form of

waves and scatters even the cloud which are the originof the water.î

ìO Lord, is there any more powerful than the abovethings?î

ìYes, the kind heart that gives alms in secret, not lettingthe left hand know what the right hand is doing.

This kind heart is more powerful than even the wind.It is the most powerful and the greatest.

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